religions in most cases are a drug (alef)

keep this in mind
in the hebrew language (ivriya) there are no capital letters there are no exclamatory signs there are no accents or punctuations when you want to emphasize the phrases important situations are repeated twice the phrases can also be repeated more times we see this in this verses

mixing hebrew with your language has the purpose of affirming the differences in translations of the scriptures these phrases if you use them personally as prayers will help you eternally your pronunciation is understood by our beloved elohim yhwh

isaiah yhwh is our salvation (yeshayah) chapter portion (parashah) six verse (pasuk) three
hebrew scriptures (kitvei ha kadosh ivrim)
and one cried out to the other and said sacred sacred sacred (kadosh kadosh kadosh) it is yhwh of the armies in all the earth she is full of her glory (yhwh Tzva'os mello kol ha aretz kavod)

____________________________________________________________________________

apocalypse the revelation of the mystery (hisgalus ha sod) chapter portion (parashah) four verse (pasuk) eight
hebrew scriptures (kitvei ha kadosh ivrim)
and the cherubim great living beings (kerubim arba ha khayyot) each of them had six wings and were full of eyes (eynayim) inside and out and day and night (yomam va lailah) they do not rest but continue to sing sacred sacred sacred it is my lord of armies who was and is and is to come. (kadosh kadosh kadosh adonoi tzvaot asher haya ve hoveh va yavo)

nephi two chapter portion (parashah) sixteen verse (pasuk) three
hebrew scriptures (kitvei ha kadosh ivrim)
and one shouted at the other and said sacred sacred sacred is the yhwh of hosts the whole earth is full of her glory (yhwh tzvaos mello kol ha aretz kavod)

it is in the current language (lashon) of the jews that shows that many changes have been made in the ancient hebrew language (lashon ivry) and this occurs after the return from the confused babylonian exile (babel galut)
It should even be mentioned that starting from that same date many hebrew peoples submit to accept the new religion that is judaism (yahadut) leaving aside the oral tradition (torah) and that begins the written jewish tradition (yahudi talmud)
new words in the hebrew language (lashon ivry) rites and adding festivities that because they are not those decreed by yhwh make this religion the new expression of ancient and current paganism
for this and many reasons it must be distinguished that the hebrew people (am ivry) and its different tribes are not jews (lo yahudim) nor judaites (lo yahudot) simply hebrews (ivrim) the descendent of abraham (avraham)by the oral tradition (torah) of the ancestors know its origin
and specifically if it is about their belonging to their particular tribe it occurs in some cases confirmed by the ruakh of yhwh their names the place where they live after the exile caused by nebuchadnezzar
seven are the festivals of yhwh (moedim yhwh)

This is why many errors of interpretation have occurred since the written tradition (talmud) some premeditated and others are errors that yhwh leave it and allow it is for test  blessed is our lord yhwh
because the scholars shepherds rabbis teacher and others do not have the direction of the ruakh of yhwh to interpret the writings of the tradition (shomer masores torah)they do not have the grace of our elohim yhwh

matthew our gift from yhwh mattityahu chapter portion (parashah) five verse (pasuk) seventeen
hebrew scriptures (kitvei ha kadosh ivrim)
do not think that I came to destroy the oral tradition (dala severin bo sethar torah) nor did I come to abolish the word of the prophets (makhah davar neviim) I did not come to destroy or abolish but to complete in myself the pact (lo sethar lo makhah bo asah berith)

in oral tradition (torah) when we talk about covenant it is not an unequivocal term for the human being (adam) nor is it an umbrella that covers us from everything
Yhwh our elohim is the promise and the three main covenant perspectives or symbolization patterns are evident in time since creation
all of these are covenants of *grace because they are based on the initiative and the superior status of the maker of the divine covenant is the initiative of our elohim yhwh and each one nuances the relationship between elohim yhwh and the people differently and according to the situation in that humanity finds is a prodigy that comes only from our beloved elohim yhwh
tradition (torah) gives primacy to the covenant with abraham (avraham) and we can read any script and any language and we will see the difference between them
and so this explains why those who have crossed the waters coming out of evil to good are Hebrews these pacts are the ones that we must follow according to the oral tradition (torah) since it is written individually in the mind heart than a single organ it is despite what scholars scientists teachers rabbis priests and others claim
and that allows us to experience in reality for being chosen in faith for eternal life (emunah) also when we turn in repentance for eternal life (teshuvah) the individual and direct relationship with yhwh elohim his ruakh blessed is he with our portion blown and gives earthly life to our soul (nefesh)
a Hebrew understands the need to use Hebrew scriptures (kitvei ivrim) to associate with others but taking into account that what is written is part of the interference of the writer in his priestly interest to be part and use the pact in his favor if they allow it and Many times if you have the power to compel the human being (adam) to comply
for this and taking care of our relationship with our elohim yhwh we must remember that any pact comes from yhwh and is by grace because he loves us separately individually.
the covenant with abraham (avraham) is based on elohim's gracious commitment unconditioned by human performance
specifically when you read genesis(bereshis)
genesis in the beginning (bereshis) chapter portion (parashah) fifteen verses (pasukim) from nine to ten
hebrew scriptures (kitvei ha kadosh ivrim)
and he said bring me a heifer divided in three (laqakh eglah meshuleshet) and a goat (ez meshuleshet) and a ram (ayil meshulash) and a turtle dove and a young bird (ve tor ve gogal)
and he brought him all this and he divided it in two and put each part opposite to each other but the birds did not divide (laqakh loet kol elleh bathar otam tavek venathan bether qirah ve et tsippor lo bathar)
if you read the entire chapter the portion (parasha) fifteen batons with ease which is the part that corresponds to the pact of grace coming from yhwh and which is the part that corresponds to the one that I take advantage of priestly when Moses(Moses) added for his Levites that is to say the prophet already wrote the instruction tradition (talmud) that surely will continue to exist as long as organized religions exist

according to tradition, a pact coming directly from yhwh is eternal and has perpetual validity in each existing human being (adam) creates does not create and the characteristic of this type of pact is the granting of divine promises and not the imposition of obligations taken care of by earthly entities the violation of the pact is in front with yhwh
in the priestly perspective that governs the written tradition it faces the oral tradition (talmud torah) anyway
and thanks to history we can know that the abrahamic pact belongs to a periodized occurrence that is together with two other divine pacts each of which by its origin is an eternal pact and that they are sealed by the will of yhwh for and with yahsua his earthly manifestation
the first period extends from creation to the pact with noah rest (noak) after the flood genesis nine (bereshis) a universal ecological pact that encompasses all human beings (adam) animals birds and the earth itself


the second extends from abraham (avraham) including the divine promises of the land of *canaan as an eternal possession a numerous posterity and a special relationship between elohim yhwh and the descendants of abraham (avraham) and *sarah
I will be your elohim
the third period extends from abraham (avraham) to *moses (moses) the mediator of the *covenant of Sinai also designated as eternal these covenants are accompanied by three signs the rainbow the circumcision and the seventh day of rest (shabbat)
in the present, the oral tradition (torah) has been left behind, religions and their multiple ways of worshiping are privileged to maintain a relationship with our blessed elohim yhwh
most religions seem like a drug that tries to help a chronic disease and just as the drug damages your body slowly and progressively in the same way a religion can take your entire soul away from our elohim yhwh and come to compromise your eternal life
a religion in comparison acts like a medicinal drug and you think that this medicinal drug exists for your benefit even though you know that any drug has side effects and yhwh allows it
and if you fail to understand that your life is in the hands of your creator before you know it, religion has turned you into a being far from your creator and his commandments
and this happens because we all know that we are in this world exclusively to adore our elohin yhwh without religion because our blessed elohim yhwh does not need religions he allows them to exist he can even take you to participate in some of them because through it you can be tested since religions since human beings appeared among us (adam) have fulfilled a social role and political power
it must be clear that in the beginning living in the garden (gan) in the similar state and in the image of yhwh there was no religion what there was was a direct relationship with yhwh
taking into account that (adam) means human being we read in genesis (bereshis) that the first human being who walked on earth got his name from the name earth (adama) so elohim yhwh the creator named the human being (adam) the tradition unwritten (torah) explains about the name adam the hebrew word for earth is adama and what is created is (barah elohim) and what is made from what is created is made (asah) and man was made from the dust of the earth already created (adam asah aphar adama)
and at the simplest level that connection with the earth (adama) is the basis of the name of the first human being
once the human being (adam) understood the implicit error in his disobedience towards the tradition (torah) imposed by yhwh because he ate the fruit that he had been warned he should not eat, he introduced the consequence of it and it is physical death in the world and once his fallen physical body is dead, he must return again to the land with which elohim yhwh made him (asah) and the breath of life power of his living soul (ruakh neshema khayah)
the human being (adam) is part of the entire creation and one was created first but also adam is the generic name for all human beings men and women


genesis in the beginning (bereshis) chapter portion (parashah) one verse (pasuk) twenty-seven
hebrew scriptures (kitvei ha kadosh ivrim)
so elohim created mankind (adam) in his own image and likeness in his image elohim created him male and female he created them (tzelem barah adam elohim zakhar ve nekevah baraeth)
first corinthian (kehillah corinth alef)chapter portion (parashah)fifteen verse (pasuk)forty-five
hebrew scriptures (kitvei ha kadosh ivrim)
so it has also been written that the first man became a living soul (vayhi ha adam lenefesh chayyah) but this anointed adam (adam ha acharon moshiakh) became a very powerful breath of life from elohim (elohim ruach mekhayyeh)


genesis in the beginning (bereshis) chapter portion (parashah) two verse (pasuk) seven
hebrew scriptures (kitvei ha kadosh ivrim)
and yhwh formed the human being from the dust of the ground (ve yhwh asah adam aphar min haadamah) and breathed into his nostrils the breath of life from him elohim and the human being became a living being (elohim nishmat khayyim ve adam hayah nefesh khayyah)
juan yhwh is merciful (yahkhanan) chapter portion (parashah) five verse (pasuk) twenty six
hebrew scriptures (kitvei ha kadosh ivrim)
because just as the father elohim has life in himself so also the manifestation of him the son elohim yhwh was given to have life himself (haav elohim lama anehu khayyim ha ben lama anehu khayyim)
deuteronomy words (devarim) chapter portion (parashah) thirty verse (pasuk) twenty
hebrew scriptures (kitvei ha kadosh ivrim)
so that you love yhwh your elohim (le timshel leahaba yhwh eloheikha) and so that you obey his voice (ve le timshel shama bekolo) and have to be close to elohim (deveykus elohim) because elohim is your life (elohim khayyeikha) and the duration of your days (orech yameicha) so that you may dwell in the land (yashab ha adamah) that yhwh swore to your fathers abraham isaac and jacob that he would give them (avoteicha le avraham le yitzchak ule yaakov)
and even before the flood it is clear that the destruction came by completely alienating us from our elohim
he expects us to worship him with our ruakh with our body with heart and mind in one unit (ruarkh basar lev ekhad) because elohim yhwh is ruakh only one is (ekhad)
worship in the divine sense is to give honor homage reverence respect praise glory to the creator elohim yhwh and he demands worship because he and only he is worthy to receive it
elohim yhwh is the only existence that truly deserves worship by doing so we recognize the greatness of him his power and his glory
apocalypse the revelation of the mystery (hisgalus) chapter portion (parashah) four verse (pasuk) eleven
hebrew scriptures (kitvei ha kadoshim ivrim)
worthy art thou our lord and our elohim (rauy adoneinu ve eloheinu
qabal hod ve hadar ve oz) to receive honor (qabal hod) and splendor (qabal hadar) and power (qabal oz) because it was your word yhwh(shelkha davar yhwh) that created all things (ki darar barah kol) and because they existed and came to be by your will (ki yesheh retzon ekha)
genesis in the beginning (bereshis) chapter portion (parashah) one verse (pasuk) one
hebrew scriptures (kitvei ha kadoshim ivrim)
in the beginning elohim created the heavens and the earth (bereshis barah elohim hashomayim ve haaretz)
elohim yhwh created us elohim yhwh will not be replaced
in our heart and mind there is only one written and the oral tradition (torah) reminds us by any means and wherever we are and where we look
exodus (shemot) chapter portion (parashah) twenty verses (pasukim) three to five
hebrew scriptures (kitvei ha kadoshim ivrim)
you will have no gods in my presence (baalim lo akherim hayeh al paneh)
You shall not make for yourself any idol or image or likeness of anything that is in the heavens above or on the earth below or in the waters under the earth (pesel lo asah temunah kol shomayim mimaal ha aretz mitachath asher mayim la aretz)
you shall not bow down to them nor serve them (lo tishtakheveh lo abbot) for I am yhwh your elohim who visits the iniquity of the fathers on the children to the generations descended from them and all who hate me (ki anoki yhwh eloheikha elohim qanna paqad avon avot al banim toledot ve kol lesoneay)

We must understand that the jealousy of our blessed elohim yhwh is only one (elohim yhwh ekhad) is not the envy that we experience and that is born from our mistaken pride
elohim yhwh has a zeal that makes him the righteous of the righteous the only good one existing in the universe while we are in this fallen state that is our current condition therefore he does not allow his glory to be given to another
yhwh elohim is mighty breath force (yhwh elohim ruakh) and it is necessary for those who worship him to worship in mighty breath force faithfully (ruach ve emes)
ezekiel elohim strengthens (yekhezkel) chapter portion (parashah) thirty-six verse (pasuk) twenty-five to twenty-eight
hebrew scriptures (kitvei ha kadoshim ivrim)
then I will sprinkle you with pure water (mayim tehorim) and you will be cleansed (tahor) from all your impurities (tuma) and from all your filth (gillulim) I will purify you (tahor)
a new heart and mind is one (lev ekhad khadash) I will also give you a renewed breath of strength (ruach khadashah) I will put within you and the heart and mind of stone that is one I will remove from your flesh (lev ha even mib basar kem) and I will give them a new heart mind that is one (lev ekhad khadash)
and i will put my own blessed breath force(ve sim ruachi hakodesh) within you and i will make you walk in my traditions (halak khukkoti) and and you will be the ones to keep my judgments (shomer mishpatim) and fulfill them
and you will dwell in the land that I gave to your fathers (gur ha aretz avoteikhem) and you will be my people and I will be your elohim (vihyitem li le am ve anokhi ehye la khem le elohim)


ezekiel elohim strengthens (yekhezkel) chapter portion (parashah) thirty-seven verse (pasuk) fourteen
hebrew scriptures (kitvei ha kadoshim ivrim)
i will put my own breath force in you and you will live (ruakhi bakhem ve khayatem) and i will put you in your own land (ve hin nakhti etkhem adamakhem ) then you will know that i yhwh (ve yada ten yhwh) speak it and do it yhwh declares it (say dararti ve asahti neum yhwh)

the basic meaning of ruakh for the translators is both wind and force as the breath of life but they do not understand it as essential when it comes to elohim yhwh who is the creator the maximum existing power
the power that is in the breath and the wind of what we normally know whose where and for where we can even measure it
but it will continue to be a mystery (sod) the ruakh of our blessed elohim yhwh because in this fallen world in which we live we can only imagine its power even many of us attribute the strength of the ruakh of yhwh to spiritual strength
we designate the idea of ​​wind but the ruakh that is part of our soul is not an inner wind necessarily we understand when the ruakh touches our heart and mind only one is that it is something that is in motion and has the power to move our body physical even other paranormal moving things say
however, that inherited portion of the breath in our nostrils by divine designation has an intensifying function, that is why we relate it as a fire that can keep us alive and excited and connected with yhwh, not only has abram been able to experience this situation of understanding and obeying yhwh because of from the ruakh we can all feel think about it and make decisions and live with yhwh


genesis in the beginning (bereshis) chapter portion (parashah) seventeen verses (pasukim) one to four
hebrew scriptures (kitvei ha kadoshim ivrim)
and when abram (avram) was ninety-nine past (shanah) elohim yhwh appeared to abram (avram) and said I am elohim almighty (elohim shaddai) walk before me and be blameless (tamim)
and I will confirm my pact (briti) between you and me and I will multiply you greatly
and abram (avram) fell on his face and elohim spoke with him saying
behold, my pact (briti) is with you and you will be the father of many nations (av goyim)
genesis in the beginning (bereshis) chapter portion (parashah) eighteen verse (pasuk) eighteen
hebrew scriptures (kitvei ha kadoshim ivrim)
seeing that abraham (avraham) will certainly come to be a great and mighty nation among all the nations of the earth (kol goyei ha'aretz) they will be blessed in him they will be blessed in him
This is a promise

genesis in the beginning (Bereshis) chapter portion (parashah) seventeen verses (pasuk) five
hebrew scriptures (kitvei ha kadoshim ivrim)
nor will your name (shem) be called abram (lo avram) but your name will be abraham (shemekha avraham) for being the father of a multitude of nations (av hamon goyim)

congregation of the galatians (kehillah galatia) chapter portion (parashah) three verses (pasukim) twenty-eight and twenty-nine
hebrew scriptures (kitvei ha kadoshim ivrim)
there is no jew (yahudi) nor greek (yavani) there is no slave (eved) nor freedman (ben chorin) there is no male (zachar) nor female (nekevah) because you are all one (ekhad) in yahshua messiah (moshiaj yahoshua)
and you are of the messiah (moshiakh) then you are of the seed of our father abraham (ivry zera avraham avinu) you are heirs (yoreshim) according to the promise (havtachah)
congregation of the romans (kehillah rome ) chapter portion (parashah) eight verse (pasuk) seventeen
hebrew scriptures (kitvei ha kadoshim ivrim)
and if the sons of the ruler (bnei HaElohim) then also heirs (yoreshim) of elohim and co-heirs together with yahshua messiah (mashiakh) let us suffer with him so that we may also be put in glory (kavod) with him
That is to say, the eschatological glorification, that is, the destiny of the created will not only reach the body of the human being full of faith, repentance for eternal life (adam emunah teshuvah) but also the entire cosmos, the entire creation that consequently constitutes the glorious unity in yhwh and under yhwh with the angels and with the men who passed the test
congregation of the romans (kehillah rome ) chapter portion (parashah) four verse (pasuk) thirteen
hebrew scriptures (kitvei ha kadoshim ivrim)


because the promise (havtachah) to abraham our father (avraham avinu) and his seed (zera) that he would be heir to the universe (yoresh HaOlam) did not come through the context of the writing of the law but through the oral tradition (torah ) of righteousness in faith unto eternal life ( torah tzidkat ha emunah )
because this promise is not written in any book roll tablet but in our heart and mind only one is that lives and keeps the traditional law (torah) written by yhwh elohim in it nor is it part of any doctrine

The negative and positive effects of religion in society are often unlimited in scope and this warning is worth it because the rebbe intends to explain to you from this portion (parashah) that you can belong to a religion considering it as a social activity as long as you do not affect their doctrines and dogmas in your social family environment and do not lose your individual relationship with elohim yhwh which is the most important thing for our future life with yhwh
it is an insult to the name of the elohim to limit its activity with our abilities, especially if we realize how far we have come, for example, the internet is incredibly powerful in its digital application, very small chips can be inserted into our body to help us with some physical deficiency the human being it can even try to destroy itself with its atomic weapons and how many more things we can imagine in this cybernetic world but the internet can fall and its failure how much it would affect us as inhabitants of this current world but not our individual relationship with yhwh beloved
he is perfect and will never fall
this inter-action occurs between your ruakh and the portion that was breathed into us at the time we were created and that we inherit through physical activity
let us first know how religion comes to impact society and how it can affect us negatively
no religion should fill you with fear in front of the world that surrounds you since one of the basic reasons why we are in this world is to be tested and to pass the tests we cannot face them with fear of living them
and to say living them is not surviving surviving is something that happens in nature about those things that do not have the breath of life that as human beings (adam ruakh) we have the stones the trees everything that exists around us survives
living means that thanks to the heart and mind that is a single organ (lev ekhad) we discover our potential image and likeness with yhwh elohim and that through that power of yhwh in us (ruakh) we can return to the original state through faith and repentance for life eternal (emuna ve teshuvah olam khyei olam)
so when a religion keeps you together with it through fear to live the tests that are natural in your life such as diseases, defects, failures, estrangement by your will from yhwh elohim, we must be alert regarding fear since blessed yhwh allows the existence of religions as another proof that you should not move away from your individual relationship with elohim yhwh since this relationship does not cause you fear but the fear comes from not having this individual relationship with him as well as his blessed manifestation yahshua walking among us teaching us and discovering the parable (mashal) for his disciples (talmidim)

to be continue

IR A LA PRIMERA PAGINA

SU DONACION AYUDA NECESITADOS Y LA MANTENCION DE ESTE BLOG